Gurmat (Sikhi) and Vaisakhi
Takeaways
- Vaisakhi is a spring festival associated with the revelation of the Khalsa in 1699
- The Khalsa is joining as a citizen of an armed self-governing people
- The Khalsa is initiation into a mystery, featuring death and rebirth
Vaisakhi is a traditional spring festival, the return of life from the death of winter. On the Vaisakhi of 1699 Guru Gobind Rai summoned the Sikhs to the fort of Anandpur and there established something new from something old in the same way as Christmas was a new celebration imposed on the older celebration of the winter solstice.
The Khalsa was that something new. The Guru himself joined it and changed his name to Guru Gobind Singh. The Khalsa had the status of Guru and ordered him, a member, to leave the fort of Chamkaur. “Khalsa is my form, in the Khalsa I live” (Guru Gobind Singh)
The Khalsa is a egalitarian society, meaning that all members are equal, whatever their background race, religion, caste or gender. It is an armed society where all members wear the 5 Ks. Sikhs prior to 1699 wore many, if not all of the 5 Ks but they are the mandated uniform for knights of the Khalsa. A moment’s reflection suggests that the people who joined the Khalsa in 1699 must have been wearing the 5Ks prior to the initiation; if not, people would surely have noticed these thousands of items and the initiation ceremony would lose its dramatic impact.
Guru Gobind Rai invited volunteers prepared to offer their lives on the path of love to enter a tent. Symbolically, they were offering their heads. In this dark space they accepted the death of their old life, were tested, given the mead of immortality, a new name, augmented body (the 5 Ks) and reborn in a new family tasked with bringing a new socio-political reality. Vaisakhi emphasises distinctive Sikh teachings as well as focussing on self-sacrifice and the role of the panj piyaras (five beloved ones, the first five volunteers who having been killed and brought to life, offer this new life afresh to all initiates).
While its social and political significance has been touched on above its personal transformative effect is explored in the passage written by a spiritual sister below. The panj piyaras or five beloved ones is the title given to those knights who are selected to initiate new members.
“I had selected the Panj Piyaras with care — I wanted only those who would not deviate from the current Sikh Reht Maryada, at present published by the SPGC, at all. The first one I came across was from Akaal Purkh Ki Fauj. It all seemed rather unreal as I stood there. During the Ardas I suddenly realised that I too would be in the list. How could I sit in the sadh sangat (spiritual community) with those who were cut limb by limb and kept their faith till their last breath, etc. I felt unworthy, as if my presence would pollute that holy sangat. The Hukms received, the process began, and I realised that the panj piyaras were Bhai Daya Singh, Bhai Dharam Singh, Bhai Himmat Singh, Bhai Mokham Singh, and Bhai Sahib Singh Ji. The faces were the same but the Spirit inhabiting it were different. I greeted them with a new reverence. As the Khanda scaped the batta, the sound was a scrubbing of my mind and the panj piyaras were the five thieves transformed into their true shape, making amrit. At the same time, the batta was creation and the panj piyaras were the five energies. I realised that the four princes were now my brothers. I began to sway but felt a hand on my shoulder and assumed that it was a friend who was acting as a Pehradar. I felt more ashamed than ever at the ways in which I had sought to hide from God and defied God, and at the great weight of God’s Grace. God had brought me here and become Amrit. Would I choose to accept or reject? I had been cut, accidentally, not long before, and the amrit entered my hand and my bloodstream. I felt my eyes, hair and innards turn golden. The filth in my mind was a dam to this flow, and to the revelations which continued to pound me. I wished to write them, to control them, but I felt assured that there was no fear, just the Giver and His Gifts. He had Himself come to save me. Later, when I asked my friend why he had come forward, he told me that he had never left his position by the door.”
The Khalsa is the body of those believers who have entered the active discipleship of the Guru. If Sikhs are those who believe the message, the disciple is one who tries to follow the spiritual discipline and code of conduct (Reht) of the Guru. Such disciples are called “Amritdhari” since they entered the spiritual fellowship of the Order of the Khalsa by participating in the initiation of Khande de Pahul, popularly known as Amrit.
Initiation is an early step and not the end of the journey. By becoming initiated one does not become a full member. “Whoever repeats by night and day the Name of The One whose Light is Unending and bestows a thought on none but the One. Who has full love and confidence in God, and puts no faith in fasting or worshipping at ceremonies, places of cremation or death sites of yogis. Who recognises the One God and not pilgrimages, ritual charities, the philosophy of non-violence, penances or austerities, and in whose heart the Light of the Perfect One shines, that one is recognised as a full member of the Order of the Khalsa.”
The Sikh greeting is “Waheguru Ji Ka Khalsa, Waheguru ji ki Fateh.” The first part of the greeting is the negation of the ego, which is the affirmation of God’s Will. WaheGuru Ji Ka Khalsa means that the Khalsa belongs to God. Note, “I” do not belong to God. The alchemy of the soul from self to spiritual rebirth in the family of the Guru continually births the Khalsa. “Khalsa” means that which belongs directly to. Therefore, in the negation we are saying “That which belongs to God belongs to God.”
In the affirmation we are saying that “The victory belongs to God.” This victory is the ever-victory of God’s Will. Life is the product of God’s Will. We do not accept that this is a flawed world, either due to a devil/satan or a dark age; rather, the world is perfect and imperfection is due to us. To overcome this, to change from lead to gold is the spiritual choice, but the process is One of universal grace. God’s love for us saves us. This victory is also God’s victory. “Truth is highest of all, but higher still is Truth-full Living.” God’s victory is in the world as is, but also in the shared love we choose to share by Divine Grace in the world which God and we imagine, design and build.
The Khalsa is defined as Akal Purkh Ki Fauj (the Army of God) revealed to the world in God’s Joyful Mood. The Army is something directly under the Ruler. This fits with the Khalsa as recognising only God. There are no intermediaries, no deities, no special messengers. The Khalsa cares not for the rest of the Divine Court but comes directly under God. At the same time, the Khalsa says “yes” to God, rather than “no” as a rebel. The Khalsa is a corporate body, a sadh sangat, a fellowship of saints. It is not about an individual search for liberation, but a Spirit Born People, manifesting the Spirit of Life.
As Vaisakhi is celebrated by Sikhs around the world it unites Sikh in celebration of their spirituality and nationality. The mustard colours (orange and yellow) reflect joy and hope in the rebirth of spring.
How do this event fit into the broader social philosophy? The Gurus themselves enjoy a pantheistic vision in which they find God within themselves and all things. “One Light fills all creation. That Light is You” (Guru Granth Sahib, p.13). The implication of this is an attitude of meeri-peeri, mystic revolution, seeking God within yourself and serving God in others. The meeri-peeri ideology is formalized in the saint-soldier ideal of the Khalsa.
Guru Gobind Rai created the Khalsa and then became the first person to join it and became Guru Gobind Singh. Therefore, he is praised as being Guru and disciple. He showed that he would accept the will of the people, the Khalsa as his Guru. The rules of the Khalsa are made by consensus, the agreement of all members of the Khalsa, rather than voting. This is because rules are not just about intellectual debate and argument but also feeling the will of Waheguru. As the numbers of the Khalsa has increased, it is difficult to get everyone together and so different organisations and individuals represent people when making decisions.
Regarding what rules should be made, “From now: such is the Will of God: No one shall force another, no one shall take advantage of and use another. Everyone, each individual, has the right to look for and work for happiness and self-fulfilment. Love and persuasion is the only law of social cohesion.” (Guru Granth Sahib, p.74). Sikhs have an active obligation to disobey any law that violates its principles of freedom, e.g. Guru Nanak breaking the ban on music in Baghdad. Guru Hargobind commanding Sikhs to bear arms and ride horses in violation of Islamic law on dhimmitude is another example of an obligation to disobey a law that limits freedom.
Several of the Gurus took part in wars. The basic principle is that armed conflict is only acceptable when all peaceful methods have failed. No one should be attacked once they have surrendered since you are attacking oppression, not a person. This makes it important to distinguish between those who are fighting and those who are civilians and makes use of indiscriminate weapons, such as weapons of mass destruction, wrong. There is no enemy in the combat — what is being opposed is the oppression being resisted. Therefore, when any person is wounded they should be helped. Bhai Kannayya performed this noble service during the wars of the Tenth Guru, Guru Gobind Singh.
The Ninth Guru, Guru Tegh Bahadur, was martyred, which means killed for his beliefs, for leading a non-violent political campaign to protect Hindus from forced conversion to Islam. “The first human right is to secure for everyone freedom to worship” (Dasam Granth, p.54). “The second human right is to protect the respect of every person’s private and personal point of contact with God” (Dasam Granth, p.54). The third human right is to promote every good person’s right to pursue their own vision of happiness and self-fulfilment (Dasam Granth, p.54).
Equality is a basic principle, which is implemented in the langar. People of any race or religion are welcome to eat and seek shelter. Basic needs should be provided for all. Inclusion is an important principle: as God is in every person, everyone should be treated with respect and honour. Progress in the world will be based on the spiritual sovereignty of the individual.
Guru Nanak did not recognise any borders and travelled 30,000 miles to places including Tibet, Mecca and Sri Lanka. Waheguru is the owner of the world and we should be free to travel all over it. He combined styles of music and collected holy writings. We should be open to diversity and use it to create fresh combinations.